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The Prophesy of Prophet Muhammad in Buddhist Scriptures

Posted on 09 February 2012 by Tea Server



1. Buddha prophesised the advent of a Maitreya:

A) Almost all Buddhist books contain this prophecy. It is in Chakkavatti Sinhnad Suttanta D. III, 76:

“There will arise in the world a Buddha named Maitreya (the benevolent one) a holy one, a supreme one, an enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe:

“What he has realized by his own supernatural knowledge he will publish to this universe. He will preach his religion, glorious in its origin, glorious at its climax, glorious at the goal, in the spirit and the letter.

He will proclaim a religious life, wholly perfect and thoroughly pure; even as I now preach my religion and a like life do proclaim. He will keep up the society of monks numbering many thousands, even as now I keep up a society of monks numbering many hundreds”.


B) According to Sacred Books of the East volume 35 pg. 225:

“It is said that I am not an only Buddha upon whom the leadership and order is dependent. After me another Buddha maitreya of such and such virtues will come. I am now the leader of hundreds; he will be the leader of thousands .”


C) “According to the Gospel of Buddha by Carus pg. 217 and 218 (From Ceylon sources):


“Ananda said to the Blessed One, ‘Who shall teach us when thou art gone?’

And the Blessed one replied, ‘I am not the first Buddha who came upon the earth nor shall I be the last. In due time another Buddha will arise in the world, a holy one, a supremely enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths, which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax and glorious at the goal. He will proclaim a religious life, wholly perfect and pure such as I now proclaim. His disciples will number many thousands while mine number many hundreds.’
Ananda said, ‘How shall we know him?’

The Blessed one replied, ‘He will be known as Maitreya’.”

(i) The Sanskrit word ‘Maitreya’ or its equivalent in Pali ‘Metteyya’ means loving, compassionate, merciful and benevolent. It also means kindness and friendliness, sympathy, etc. One Arabic word which is equivalent to all these words is ‘Rahmat’which means mercy. In Surah Al-Anbiya:

“We sent thee not, but as a mercy for all creatures.” [Al-Qur’an 21:107]

“Prophet Muhammad (pbuh) was called the merciful, which is ‘Maitri’.

(ii) The words Mercy and Merciful are mentioned in the Holy Qur’an no less than 409 times.

(iii) Every chapter of the Glorious Qur’an, except Chapter 9, i.e. Surah Taubah begins with the beautiful formula, ‘Bismillah Hir-Rahman Nir-Rahim’, which means ‘In the name of Allah, Most Gracious, Most Merciful’.

(iv) The Word Muhammad is also spelt as ‘Mahamet’ or ‘Mahomet’ and in various other ways in different languages. The word ‘Maho’ or ‘Maha’ in Pali and Sanskrit mean Great and Illustrious and ‘Metta’ means mercy. Therefore ‘Mahomet’ means ‘Great Mercy’.

2. Buddha’s doctrine was Esoteric and Exoteric:

According to Sacred Books of the East, volume 11, pg. 36 Maha-Parinibbana Sutta chapter 2 verse 32:

“I have preached the truth without making any distinction between exoteric and esoteric doctrine, for in respect of truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps something back”.


Muhammad (pbuh) on the commandment of Almighty God delivered the message and doctrine without making any distinction between esoteric and exoteric. The Qur’an was recited in public in the days of the Prophet and is being done so till date. The Prophet had strictly forbidden the Muslims from hiding the doctrine


3. Devoted Servitors of the Buddhas:

According to Sacred Books of the East volume 11 pg. 97 Maha-Parinibbana Sutta Chapter 5 verse 36:

“Then the Blessed one addressed the brethren, and said, ‘Whosoever, brethren have been Arahat-Buddhas through the long ages of the past, they were servitors just as devoted to those Blessed ones as Ananda has been to me. And whosoever brethren shall be the Arahat-Buddhas of the future, there shall be servitors as devoted to those Blessed ones as Ananda has been to me’.”

The Servitor of Buddha was Ananda. Muhammad (pbuh) also had a servitor by the name Anas (r.a.) who was the son of Malik. Anas (r.a…) was presented to the Prophet by his parents. Anas (r.a…) relates: “My mother said to him, ‘Oh Messenger of God, here is your little servant’.” Further Anas relates, “I served him from the time I was 8 years old and the Prophet called me his son and his little beloved”. Anas (r.a…) stayed by the Prophet in peace and in war, in safety as well as in danger till the end of his life.


i) Anas (r.a.), even though he was only 11 years old stayed beside the Prophet during the battle of Uhud where the Prophet’s life was in great danger.

ii) Even during the battle of Honain when the Prophet was surrounded by the enemies who were archers, Anas (r.a…) who was only 16 years old stood by the Prophet.

Anas (R) can surely be compared with Ananda who stood by Gautam Buddha when the mad elephant approached him.


4. Six Criteria for Identifying Buddha:

According to the Gospel of Buddha by Carus pg. 214:


“The Blessed one said, ‘There are two occasions on which a Tathagata’s appearance becomes clear and exceedingly bright. In the night Ananda, in which a Tathagata attains to the supreme and perfect insight, and in the night in which he passes finally away in that ultra passing which leaves nothing whatever of his earthly existence to remain.’ “
According to Gautam Buddha, following are the six criteria for identifying a Buddha.


i)A Buddha attains supreme and perfect insight at night-time.

ii) On the occasion of his complete enlightenment he looks exceedingly bright

iii) Buddha dies a natural death.

iv) He dies at night-time.

v) He looks exceedingly bright before his death.

vi) After his death a Buddha ceases to exist on earth.


i) Muhammad (pbuh) attained supreme insight and Prophethood at night-time.
According to Surah Dukhan:

“By the books that makes thing clear – We sent it down during a blessed night.”[Al-Qur'an 44:2-3]

According to Surah Al-Qadar:
“We have indeed revealed this (message) in the night of power.”[Al-Qur'an 97:1]


ii) Muhammad (pbuh) instantly felt his understanding illumined with celestial light.

iii) Muhammad (pbuh) died a natural death.

iv) According to Ayesha (r.a.), Muhammad (pbuh) expired at night-time. When he was dying there was no oil in the lamp and his wife Ayesha (r.a.) had to borrow oil for the lamp.

v) According to Anas (r.a.), Muhammad (pbuh) looked exceedingly bright in the night of his death.

vi) After the burial of Prophet Muhammad (pbuh) he was never seen again in his bodily form on this earth.

5. Buddhas are only Preachers:

According to Dhammapada, Sacred Books of East volume 10 pg., 67:

“The Jathagatas (Buddhas) are only Preachers.”

The Qur’an says in Surah Ghashiya:

“Therefore do thou give admonition, for thou art one to admonish. Thou art not
one to manage (men’s) affairs.” [Al-Qur'an 88:21-22]


6. Identification of Maitreya by Buddha:

According to Dhammapada, Mattaya Sutta, 151:

“The promised one will be:
i) Compassionate for the whole creation
ii) A messenger of peace, a peace-maker
iii) The most successful in the world.

The Maitreya as a Preacher of morals will be:

i) Truthful
ii) Self-respecting
iii) Gentle and noble
iv) Not proud
v) As a king to creatures
vi) An example to others in deeds and in words”.

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Pakistani journalist given U.S. Asylum Tells of Threats, Disappearances in Baluchistan

Posted on 15 November 2011 by Tea Server

By Pamela Constable for The Washington Post

Siraj Ahmed Malik, an ambitious young Pakistani journalist, was enjoying a stint last fall on a fellowship at the University of Arizona when he started getting chilling messages from home.

One after another, his friends and colleagues were disappearing, he learned, and their bodies were turning up with bullet holes and burn marks. A doctor’s son from his home town was arrested and vanished. A fellow reporter was kidnapped, and his corpse was found near a river. A student leader was detained, and his bullet-riddled body dumped on a highway. A writer whose stories Malik had edited was shot and killed.

“These were kids I had played cricket with, people I had interviewed, younger reporters I had taught,” Malik, 28, said in an interview last week in Arlington County, where he now lives. The final straw came in early June, when one of his mentors, a poet and scholar, was gunned down in Quetta, the capital of Baluchistan, Malik’s native province.

On Aug. 19, Malik applied for political asylum in the United States. In his petition, he said that his work as a journalist and ethnic activist in Baluchistan, where he had exposed military abuses, made him likely to be arrested, tortured, abducted and “ultimately killed by the government” if he returned.

Two weeks ago, his petition was granted. It was a highly unusual decision by U.S. immigration officials, given Pakistan’s status: a strategic partner in Washington’s war against Islamic terrorism; a longtime recipient of U.S. aid; and a democracy with an elected civilian government and vibrant national news media.

“I never wanted to leave my country, but I don’t want to become a martyr, either,” said Malik, a soft-spoken but steely man who spends his days hunched over a laptop at coffee shops in Clarendon, checking with sources back home to update his online newspaper, whose name means “Baluch Truth.”

“What’s going on in Baluchistan is like the dirty war in Argentina,” he said. “I need to be telling the story, but I can’t afford to become the story.”

Baluchistan is the Wild West of Pakistan — a remote desert province, larger than France, that is home to a mix of radical Islamic groups, rival ethnic and refugee gangs, rebellious armed tribes, and security agencies that have long been reported to kidnap, torture and kill dissidents with impunity.

Living under constant threat

Yet this ongoing violence and skulduggery receives scant international attention. Foreign journalists are banned from visiting the region alone, while headlines about Pakistan are dominated by a separate, high-stakes border conflict in which American drones and Pakistani troops are battling the Taliban and al-Qaeda.

As a result, a handful of local journalists such as Malik have been left to investigate and report the news without big-city patrons or visiting foreign delegations to give them cover.

“The threat of disappearance was always lurking in the back of our minds,” Malik wrote in his asylum petition. “My friends, colleagues and I lived with the knowledge that yesterday it was him that disappeared; today it is someone else; tomorrow it could easily be me.”

As Malik recounted over coffee, pressure and threats from unidentified intelligence agents were a daily hazard. According to his asylum file, agents accosted him in airports and hotels, detained and questioned him, and repeatedly threatened to “teach me a lesson.”

Malik acknowledges that as an advocate for the Baluch nationalist cause, his journalism is hardly neutral. The ethnic minority movement, which seeks autonomy from the central government, includes armed groups. Malik claims that he does not condone them, but he describes their stance as a “defensive” response to official abuse.

Still, his case for protection was bolstered by reports from human rights groups and letters from university officials in Arizona, who called him “nothing short of brave.” In a July report, Human Rights Watch described a “practice of enforced disappearances” of Baluch leaders and intellectuals, often by security agencies, and listed 45 abductions or killings since 2009.

Activists including Malik assert that more than 5,000 Baluch have vanished in the past decade, but the issue has never been seriously addressed, while the government has both co-opted and persecuted Baluch tribal chiefs. In 2007, Pakistan’s military president fired the head of the Supreme Court, who sought to probe the disappearances. In 2008, a civilian government took office and an investigative commission was established, but little action has been taken.

“The authorities have no answers because there is no accountability,” said one Pakistani diplomat, who asked not to be identified because of the sensitivity of the subject. He suggested that Malik had exaggerated his fear of persecution as a “ploy” to remain in the United States, but he also called disappearances “the tip of the iceberg” in a society where security forces hold sway behind the scenes. Even a chief justice, he added, “knows there are lines he cannot cross.”

Driven to speak out

Najam Sethi, a newspaper publisher and titan of Pakistan’s liberal media establishment, was Malik’s boss from 2006 to 2010, when he worked as a correspondent in Quetta. For the past few months, Sethi has been on his own sabbatical at the New America Foundation in Washington, partly to escape the pressure he faces at home.

At a public forum here last week, Sethi described Pakistan’s news media as free to snipe at politicians and expose financial scandals but said it remains cautious about reporting on military and intelligence institutions, partly out of respect and partly out of fear.

“The media are scared, because there is no one to protect them,” Sethi said.

According to the Committee to Protect Journalists, more than 40 Pakistani journalists have been killed since 1992. In May, a well-known investigative reporter, Saleem Shahzad, was abducted and found murdered. Shahzad had received threats after writing about al-Qaeda infiltration of the military, and a senior U.S. military official said his killing had been “sanctioned” by the government.

Asked about Malik, Sethi said he thought his former staffer had been too aggressive and outspoken. As Malik’s editor, he said, he had intervened several times with military authorities to protect him. “I wish he hadn’t gone so far,” Sethi said. “He crossed too many red lines.”

Malik, however, said he felt “betrayed” by such liberal media leaders, saying they have avoided speaking out against oppression in Baluchistan. He recounted how Baluch groups had been galvanized by the 2006 army slaying of the legendary tribal chief Nawab Akbar Bugti.

“For us, the killing of Bugti was Pakistan’s 9/11,” Malik said. After that, he said, he stepped up his exposure of the violence and abuses. His activities drew increasing attention from government agents, who, he said, called him a “traitor” and threatened to kill him if he did not stop.

Instead, Malik persisted. In early 2010, he attended a conference in India and denounced the disappearances. From his fellowship perch in Arizona last winter, and then while working briefly at the Center for Public Integrity in Washington in the spring, he wrote and spoke out at every opportunity.

But as the deaths of other Baluch journalists and friends began to mount, Malik said last week, he began to hesitate about returning.

“Baluchistan needs a messenger to the world,” he said, itching to get back to his reporting. “Here in the United States, I don’t have an office or money, but at least I can stay alive and get the message out.”

Filed under: All Pakistan Minorities Alliance, Freedoms, Pakistan, Pakistan Army, Pakistanis Tagged: Abductions, Baluch, Baluchistan, Committee Protect Journalists, Freedom of Speech, Nawab Akbar Bugti, Pakistan Army, Pakistani Journalists, Press Freedoms Pakistan, Saleem Shahzad, Siraj Ahmed Malik, University of Arizona, Wild West of Pakistan

Syndicated from: Pakistanis for Peace

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